It goes on; Ver. 29. He shall not he inhabited, neither shall his substance continue, neither shall he send forth his root into the earth.
xlvii. 53. That which is here expressed, He shall not be inhabited, I have found in some copies, He shall not be enriched; but the sense is not at variance, though the phraseology is at variance. For he is ' enriched' with virtuous attainments whose mind is ' inhabited' by Almighty God. But because the thought of the proud man is not ' inhabited' by the grace of his Maker, hereby surely he is not ' enriched' with virtues. On this account then that he is empty within, let it be said. He shall not be inhabited. But in respect to that which is swollen up without, being of a transitory nature, it is rightly added. Nor shall his substance continue. As though it were said in plain speech, ' This which he seems to have outwardly passes away, and*what was not capable of passing away, he has not within.' And hence it is fitly subjoined, Neither shall he send his root into the earth. Which if we take as spoken of this earth, doubtless it is plain, that the tree which has no root in the earth, is brought to the ground on being shaken by the very slightest gales of wind; and every proud man while he is ' strengthened against the Almighty Lord,' while he ' runs with erected neck,' and is ' uplifted with a stout neck against his Maker,' is seen to stand like a tree; but his standing is without root, in that as it were at a light breath, so at the stirring of the secret sentence, his life is rooted up. But if in this passage we take ' the earth' for the recompensing of the Eternal Country, concerning which Ps. 142, w^Q Prophet saith. My portion is in the land of the living, this wicked man does not ' send forth his root in the earth,' in that he never plants the thoughts of his heart into the desire of the eternal life. For what the root is to the tree, the same is the thought of his own heart to each one of man- kind; for in the case of that which is seen outwardly, there is, a holding by that which is not seen outwardly". And hence * al. ' which (being) within is not seen.'
Darkness andjiames for the wicked. Their sins of speech. 79 it is said by the Prophet, Shall again take root downwards. Book and bear fruit uptcards. For when we stretch our thought iu sympathizing with a poor neighbour; * we as it were send 31. ^ a root dow^nwards, that we may bear the fruit of recompense above.' It follows; Ver. 30. He shall not depart out of darkness.
54. If this proud man had been minded to turn back from xlviii, sin to righteousness, he might ^ depart out of darkness/ But because he seeks not the light of righteousness, he does not depart out of darkness. After whose example, those likewise, who attach themselves to him outbreathe themselves in making earthly advancements, are kindled with the torches of avarice, and scorched with the fires of carnal desires. And hence it is added, The flame shall dry up his branches.
55. For if he united to himself any that were searching xlix. after the Eternal Country, he would have green ' branches' in himself. But because they that are joined to him, are also heated with earthly passions, and the flame of passions kindles the hearts of his followers, it doth surely ' dry up his branches,' that they should not bear the fruit of good works, seeing that for the chace after the lowest objects they pant in wickedness. And it is well added, And by the breath of his mouth shall lie be taken away.
56. For the proud man, in proportion as he is more strong 1. in this life, the more shamelessly lets loose for himself the reins of his tongue, so as to utter bad things of every sort, to apprehend no man for his words, to wound these with insults, to cast at those with curses. But sometimes he is carried away into blasphemy against his Creator, as it is said by the Psalmist of such persons, They set their mouths Ps-73,9. against the heavens, and their tongue walketh through the earth* And hence the rich man, being set in the fire, implores to have water dropped for him on his tongue by the finger of Lazarus. By which circumstance it is perceiv^ed that in that part where a man has sinned most, there he was the more fiercely burned. Therefore it is rightly said now, And by the breath of his mouth shall he go away; in that he received sentence of smiting, in proportion as he did not 7 80 Alms redeem not bad men from death or hell.
Job 15, restrain the breath of his mouth under the fear of God. It 'l^tT.' goes on; MoKAL. Ver. 31. Let him not believe, being vainly deceived, that he is to be redeemed with any price. li. 57. As often as we do alms after sin, we as it were pay a price for bad actions. Whence too it is said by the Ps. 49, Prophet concerning him who doeth these things not. He will not give Qod his propitiation, nor the price of the redemp- tion of the soul. But sometimes the rich being elated oppress those below them, seize on the things of another, and yet in a certain way give somewhat to others, and whilst they bear down multitudes, they sometimes render the support of defence to particular persons, and for the iniquities which they never abandon they seem to offer a price. But the price of alms then frees us from sins, when we lament and renounce things we have been guilty of. For he who would both always be sinning, and as it were always bestowing alms, gives a price in vain, in that he does not redeem his soul, which he does not keep from evil habits. Hence it is now said. Let him not believe, being vainly deceived, that he is to be redeemed with any price. For the alms of the rich and proud man has no efficacy to redeem him, seeing that his robbery of the poor man committed at the same moment, will not allow it to rise up before the eyes of God. Which same may likewise be understood in another sense; in that it often happens that proud men of riches, when they bestow alms, do not give it for the desire of the eternal life, but for the extending of the temporal life; they think that they can put off death by gifts, but let him not think, being vainly deceived, that he is to be redeemed with any price; in that he is not able to secure by the gift bestowed, that he should escape the end that is due to him, when his very wickedness cuts asunder his life. Hence too it is added; Ver. 82. Before his days are fulfilled he shall perish, and his hands shall wither. Hi. 58. The days foreordained to each individual by the Divine Prescience can neither be increased nor lessened, except it happen that they be so foreknown as either to be longer if they be accompanied with the most perfect works, Bad men die prematurebj lo virlue if not to life. 81 or shorter with the mast wicked, just as Hezekiah obtained Book increase of days by the bestowing of tears, and as it is ^ — '- written concerning the wicked. Death meets the undisciplined''. Yet oftentimes the wicked man, though in the secret fore- knowledge of God no protracted periods of life may be pre- destined him, himself, forasmuch as he desires to live after the flesh, sets length of days before his imagination. And because he cannot attain to that time that he looks forward to, he, as it were, * perishes before his days are fulfilled.' Which same we may likewise iniderstand in another sense also. For very commonly we see persons that both lead wicked lives, and attain to the very extreme of old age. How then is it said, Before hi'i days are fulfilled, he shall perish; when in the case of particular persons we often see, that their limbs already fail from age, and yet their passions do not cease to carry out their wickedness.?
59. For there are some, who after a lost way of life turn back to themselves, and their conscience accusing them, forsake their froward ways, alter their doings, withstand their old wickedness, flee earthly courses, and pursue heavenly aims, but before they be firmly rooted in those holy aims, from deadness of mind they return to the things which they began to pass sentence on, and fall back to the evil habits which they had determined to eschew. For whereas it often happens that for the profit of many, even holy men bow their necks to external actions, and are busied with the governance of a people, the weak seeing this, and, from their former pride still by them, seeking to follow their example, set themselves in outward ways of action; but in proportion as they do not come thereto well imbued with the things of the Spirit, they execute them in a carnal manner. For except the heart be first confirmed in heavenly desires by long application and a continued con- versation, when it is poured back again for the executing of things exterior, it is rooted out from all its standing in good practice. Whence too it is rightly said of this wicked man. Before his days are fulfilled, he shall perish. In that even if lie begin perchance to do any thing good, before he is strengthened therein by length of time, he falls back to out- ward things, and wickedly abandons what he appeared to « Ed. Ben. suggests that this may be taken from Ecclus. xx. 9. VOL. II. G 82 PVeak devoiion cJiilled by outuard employments.
Job 15, have entered upon rightly. And hence it is fitly added; — - — -And his hands shall ivither; in that whilst he is prematurely involved in exterior actions, he is ' dried up' of all good practice. Hence it is yet further added aright; Ver. 33, 34. His cluster shall he spoilt like a vine in the first flower^ and like an olive casting its fiower. For the congregation of the hypocrite shall he harren. liii. 60. It is to be observed that the Divine Word so speaks of this wicked man in general terms, that yet it comes down to his particular wickedness. For he that on saying. His cluster shall he spoilt like a vine in the first flower, and like an olive casting its fiower; directly adds. For the congre- gation of the hypocrite shall he barren^ plainly makes it appear that in this wicked man it is against his hypocrisy that he passes sentence of condemnation. Now we have to consider how it is that the hypocrite is ' spoilt like a vine in the first flower, or like an olive casting its flower.' If the vine in flowering be touched by excessive cold in an in- equality of the weather, it forthwith makes it dry of all moistness of verdure. And there are some, who after bad courses long to follow ways of holiness, but before that good desires are confirmed in them, as we have said, some piece of good fortune of the present life comes upon them, which entangles them with outward concerns, and whilst it with- draws their mind from the heat of interior love, as it were puts it out by cold, and whatever seemed to be shewing itself of the blossom of virtue in them, it kills. For in earthly courses of action the mind grows very cold, if it be not yet by the interior gifts firmly settled. Whence it follows that higher stations or exterior works, which are intended to be of use to the necessities of man, those persons should take upon them to put them in execution, who have skill to judge of them, and to force them to bow beneath themselves in the power of interior virtue. For when any frail person is drawn away either to the post of government or to execute exterior employments, in proportion as he is as it were carried out of himself, he is rooted up, in that the tree, which does not first send roots deep below, is the sooner laid low by the impulse of the winds, if it lifts itself on high in its to]); and is the more speedily brought down Fruit of a good beghDiing lost through heal q/'mati's praise. 83 to the very lowest, in proportion as it grew higher in the air Book without roots. But sometimes the vine in flower is dried, - not by the cold but by the heat, and when it is touched by excessive heat, its flower being shed, the cluster is made to wither. And it very often happens that they who do not come to good works with a right intention, when they see that they please their fellow-creatures, are the more vehe- mently inflamed to execute the same good works, anxiously set themselves to do what is calculated to please the eyes of men, and are as it were heated in a holy devotedness. What then but heat in the time of the blossom has come upon these, whom the appetite of human applause has made bare of fruit? Hence it is vvell added, And like the olive casting his flower. For when the olive is in flower, if it be touched by an immoderate fog, it is bared of the fulness of fruit. And as often as people that are entering on good works, begin to be extolled by those that behold them, and to take delight in the commendations of themselves, there is caused a mist of the understanding in the thoughts, that they can now no longer discern with what intention they do a thing, and lose the fruit of practice as it were by the fog of applause. Hence it is well said by Solomon, Let us get up early to the Cant. 7, vineyards; let us see if the vines flower ^ if the blossoms bear fruit. ' The vines flower,* when the minds of the faithful put forth good works; but they do not* bear fruit,' if in what they may have purposed, they are disabled, from being over- come by certain erring practices.
61. We have not then to look whether the vines flourish, but if the blossoms are strong for the bearing of fruit, in that it is not any thing to admire if a man begins good works, but it is much to be admired, if with a right intention he holds on in good works. Whence it very often happens that if in good practice a right intention is not kept, even the very work itself which is supposed good is lost. For we have often seen persons abandon the earthly things which they possessed, and henceforth seek nought transitory, and be mixed up with no jarrings for the sake of this life. When then the believing mind exhibits this in itself, it is as if the olive put forth blossom, but when any of this sort begin to seek the glory of the world which they had contemned, and 84 The hypocrite's vain labour. Praise an earthly reward.
.loB 15, to pant with insatiable desire after the earthly things which -'- — '- they appeared to have disdained, to G:ive themselves to brawls, to seek out mischiers upon their neighbours; then indeed the olive has cast her flower, which she ])ut forth, in that she never brought to perfect works the beginnings of a good purpose. But we are to bear in mind that such things are often happening to those who do not follow God with a pure and single aim. Hence it is rightly added, For the gathering of the hypocrite is barren. For the good things he has begun he would not lose, if he had not been a hypocrite. Now hypocrites gather together good works, but their gathering itself is barren, in that in the things they do they never make it their object to receive fruit in the eternal recompensing. They look fruitful and green to the eyes of their fellow-creatures, but in the sight of the hidden Judge they appear unfruitful and blasted. But oftentimes, being inflamed with the fever of avarice, they display greater works of their own before the eyes of men, in proportion as they desire to have larger rewards offered them by their fellow- creatures. Hence it is yet further added; And fire shall consume the tabernacles of those who are ready to take rewards. liv. 62. For as the body dvv^ells in a tabernacle, so the mind dwells in thought. But the ' fire consumes the tabernacles,' when the heat of avarice wastes i\\e thoughts. And it very commonly happens that the hypocrite scorns to re- ceive gold, or the several good things of the body, at the hands of his fellow-creatures, but because he does not take these, he aims to win greater commendations from them; and perhaps he does not reckon that he has ' received a reward,' because he refuses to take the good things of the body. Hence it is proper to be know^n that a gift is some- times proffered by the hand, and sometimes by the mouth. Thus one who presents money, has given a reward with the hand; but he that bestows the word of applause, has put forward a reward from the mouth. Though, then, the hypo- crite refuse to take external gifts, which may perhaps answer earthly necessity, yet that is a greater thing which he aims to have paid him in return, when desiring to be extolled beyond his desert, he seeks a reward from the mouth. And Envy and detraction spring from lore of praise. 85 because in the mere appetite of praise his heart is kindled Book XII.
with overmuch heat, let it be rightly said, And fire shall consume tlie tabernacles of those that are ready to take rewards, 63. But if we are to understand by their ^ tabernacles' the bodies which their souls inhabit, then the fire consumes the * tabernacles,' because those who here are on fire in the soul with the flames of avarice, are there consumed in the flesh too by the fires of hell, and because the mind of the hypocrite is never at rest from the thinking of wickedness, in that whether he goes after the things of earth, or applause, he grudges those things to others, which he pants to have awarded to himself, and strives to make others appear wicked in proportion as he desires to appear more holy to all the world, so that by means of this, that others are rendered contemptible, he may himself at all times appear more worthy of respect. Whence it comes to pass, that as touching his credit with his neighbour, he spreads out the nets of his tongue before the judgments of his fellow- creatures, that he by himself may catch the good opinion of those whom he seeks to please. Whence too it follows; Ver. 35. They conceive woe^and bring forth iniquity^ and their womb prepareth deceit.
64. For he * conceives woe,' when he devises wicked things; Jvi. he * brings forth iniquity,' when he has begun to fulfil what he has devised; by entertaining envy, he ' conceives woe;' by uttering slanders, he ' brings forth iniquity.' For it is grievous wickedness when he who is wicked strives to make others a])pear wicked, that he may himself thereby appear as holy, because he has shewn that others are not holy. But we ought to bear in mind, that in Holy Writ by the title of the * belly' or the ' womb' the mind is used to be understood. Hence it is that it is said by Solomon, For the candle of tJie^rov. Lord is the breathway of man, searching all the inwaj'd^^^^^' parts oj the belly. For the light of grace, which comes from above, affords a * breathway' to man unto life, which same light is said to ' search all the inward parts of the belly,' in that it penetrates all the secrets of the heart, that the things which were hidden from the soul touching itself it may bring back before the eyes thereof with weeping. Hence Jeremiah 86 Inward parts of the body put for the rnind.
Job 16, saith. My bowels! my bowels! I am pained. Who, that he ^ — '- — miffht shew what he had called his belly, added, the senses Jer. 4, of my heart are troubled. So by the title of the womb the mind is rightly understood, in that like as the offspring is conceived in the womb, so is thought engendered in the mind. And as meats are contained in the belly, so are thoughts in the mind; and so the ' womb' of the hypocrite * prepares deceits,' in that he is ever conceiving in his mind the greater wickedness against his neighbours, in proportion as he aims to appear by himself above all men innocent. Eliphaz therefore put forward these things, in that he looked upon blessed Job as stricken with that great scourge on account of his hypocrisy. But his words, though they apply to many, are at odds with him alone, for whom alone they were said, in that the holy man had nought of double-dealing in his conduct, whom Truth being witness to him praised for the singleness of his heart.
i BOOK XIIL i BOOK XIIL Wherein is coutained a short exposition, moral and typical, of the sixteenth and seventeenth chapters of the book of Job.
1. This is found to be a peculiar way with the wicked, Hist. viz. to urge their own bad points slanderously against the ^V^^' good, before they are themselves truly accused of them; and while they dread to be reproached for the things which they do, they testify that the righteous who withstand their wicked- nesses commit the same. Now holy men hear with forbear- ance, even what they never remember to have done, although those wrong things which they see to be urged against them- selves, they know to be committed by their very accusers; and when they cannot correct them by preaching, they suffer them by submitting to the evil, that if they cannot attain the fruit of their conversion, they may at least win by those very persons the reward of long endurance. Hence Holy Church says in the words of the Prophet David, Sinners have plowed Ps. 129, upon my back, in that whilst she puts up with heretics, or lost persons of any kind, whom she is not able to correct, she bears upon her back the deeds of those that commit iniquity. Thus blessed Job, seeing Eliphaz his friend making much complaint against him out of hypocrisy, in that from words of comfort he had broken out into bitterness of upbraiding, and shewed himself a feigned comforter, does by his own patience maintain a type of the Church, which is wont to endure such things in hearing them, and wlien her discourse is received, by reasoning to bring them to nought; and he says, Ver. 2. / have heard many such things.
2. For the Elect often hear the wrong things of others, ii. IS if they belonged to themselves, and guilt is charged upon 88 The Elect false iff charged. Good ihinys ivro7iffly said.
Job 16, them by those, by whom the charges so fastened on them are done. Now by this reply, blessed Job denotes that season Alleg. of the Church, when, under oppression from her adversaries, she is looked upon as cast to the ground by their temporal power. Whence it follows; hurtJiensome comforters are ye all. Whether they be heretics, or whether any of the wicked, when they see the good travailing in adversity, herein that they aim to console them, they endeavour to prompt wrong things to their minds. Whence not without reason their consoling is rendered burthensome to the mind of good men, in that amongst words of sweetness, they are bent to proffer the poison of error, and whilst in seeming they lighten their griefs by soothing words, they are in haste to put upon them a load of sin. But Elect persons, even when they are bereft of temporal glory, do not lose the forcibleness of interior judgment. For they are taught both to endure crosses without, and yet unimpaired within to uphold what is right without being daunted. Whence it is added, Ver. 3. Shall windy words have an end? iii. 3. For those are ' windy words,' which serve the end of temporal inflating, rather than the end of righteousness. Now oftentimes the wicked speak even good things, but because they do not say them well, they are putting forth ' windy words:' for their words, even if they be at any time sound in the sentence, are yet blown out in self-ela- tion. But in this that is said, viz. burthensome comforters are ye all; what else are we taught by the tutorage of blessed Job, but that every one should learn to look to it heedfully, that in the season of sorrow he never urge words of upbraiding? For if there be some points which might be justly found fault with in time of distress, they ought to be put aside, lest the comforter by rebuking heighten the sorrow, which he had it in view to alleviate. It goes on;